Parashas Vayeishev
At the commencement of Parashas Vayeishev, the passuk relates that Yaakov Avinu dwelled in Eretz Canaan. Citing a homiletical interpretation, Rashi explains that Yaakov actively sought to “dwell” in tranquility. However, Rashi continues, Hakadosh Baruch Hu was so displeased with this pursuit that He decreed Yosef’s kidnapping and subsequent bondage as a result.
An obvious question arises. Yaakov Avinu was one of the holiest men who ever lived. Even if we were to posit that one of the motives behind Yaakov’s search for tranquility was a simple desire to dwell in peace, it would be impossible to even suggest that his longing for serenity did not mainly stem from a pure thirst to grow ever further in his avodas Hashem. Indeed, can an individual plagued by ceaseless suffering possibly serve G-d to the same degree as one dwelling in peace? Yaakov Avinu had endured a life practically teeming with every form of difficulty and trouble. He had been forced to flee from his murderous brother Eisav; he had been tricked into wedding the older sibling of the woman he had chosen to marry; he had subsequently been forced to undergo a further seven years of labor to receive his original kallah in marriage; he had not received a moment’s respite from the attempted swindling of his father-in-law; and, as though to quell any doubts regarding the precise degree of Yaakov’s tribulations, his daughter had been kidnapped and raped by Shechem ben Chamor. Given the many hardships he had undergone, and the fact that his myriad troubles had certainly detracted from his ability to serve Hashem properly, would it not be entirely understandable for Yaakov to attempt to settle peacefully in the land of his father and conduct the tranquil life he felt most conducive to serving Hakadosh Baruch Hu? What inexcusable flaw had Hashem perceived in Yaakov’s actions?
Rav Mordechai Gifter, zt”l, answered that Yaakov’s imperfection lay in his incomplete understanding and embodiment of one of the foundations of Jewish hashkafa. Rather than acknowledging Hashem’s shown desire that he attain spiritual growth through continued hardship, Yaakov actively sought the easier circumstances which he personally deemed most fit for his spiritual growth. On some infinitesimal level, Yaakov Avinu displayed a disregard for the fact that Hakadosh Baruch Hu plans our every circumstance with a thorough meticulousness and seeks our benefit with His every decree. Irrespective of whether we possess a desire to change something in our lives which we deem detrimental, even if we deem it detrimental to our spiritual growth, we must always bear in mind that Hakadosh Baruch Hu simply knows best. There exist times when our full potential in ruchniyus can only be attained through ceaseless suffering, and there exist situations when reaching our potential requires absolute calmness and tranquility, with no troubles disrupting our service of Hashem.
Now, undoubtedly, Hashem also desires the best for every person, even with regard to their material life and pleasures. Rav Chaim Shmulevitz, zt”l, quotes a story related by the midrash which emphasizes this point. Having amassed a sizeable fortune in chutz la’aretz, a talmid of Rav Shimon bar Yochai returned to Eretz Yisroel quite wealthy. The other talmidim appeared jealous and expressed a desire to journey to chutz la’aretz and amass fortunes of their own. Rav Shimon bar Yochai brought his talmidim to a valley and began to pray fervently to Hakadosh Baruch Hu. The talmidim watched in astonishment as the entire valley began to fill with thousands of gold coins. Declaring the wealth he had conjured available for the taking, Rav Shimon bar Yochai presented his students with a choice. He explained that although, at that moment, each of them had the ability to gain instant wealth, every ounce of gold taken would be subtracted from the reward awaiting them in the world-to-come. Rav Shimon bar Yochai was attempting to demonstrate to his talmidim that Hashem maintains a justification for every pleasure He grants and an explanation for every sorrow He decrees. Instead of considering oneself unfortunate due to lack of wealth, one must recognize that perhaps Hashem has simply deemed him worthy of the far greater reward of Olam Haba, with which no riches or pleasure can ever be compared.
Rav Chaim Shmulevitz continues with a slightly different example. In Maseches Menachos, 103b, the gemara states that the anxiety experienced by someone unsure how he will obtain his next week’s food is one of the most torturous worries a person can undergo. In fact, the gemara lists this anxiety among the curses guaranteed by Moshe Rabbeinu in retribution for the future misdeeds of Klal Yisroel. However, there is a gemara in Maseches Yuma, 76a, which seems to assert the exact opposite. In fact, the gemara appears to pronounce this worry a blessing. The gemara explains that the daily gathering of the mann presented a unique opportunity for one to truly place his trust in Hashem. When a man would lie down to sleep in the desert without a plan enabling him to provide his family with food in a natural, physical manner, he was forced to rely solely on Hakadosh Baruch Hu. Rav Shmulevitz explained that, depending on our attitude, the terror triggered by an empty cupboard can ultimately be to our benefit. Although such worry presents us with a chance to wallow in our natural fears, it also provides us with an opportunity to grow tremendously in our bitachon.
Yet this concept can be drawn one step farther. Rav Yechezkel Levenstein, zt’l, maintained that we are not simply required to make peace with an unfortunate situation. At times, when it becomes obvious as the wish of Hakadosh Baruch Hu, we are even expected to deliberately place ourselves into trying circumstances. When Rachel Imeinu realized that Hashem was not granting her children, she requested that Yaakov take her maidservant in marriage in order that he not also be deprived of the offspring she was unable to provide him. Although the distress of living with a maidservant as a co-wife had not been forced upon Rachel, she herself undertook the discomfort, since she understood it to be Hashem’s wish. In fact, Rav Levenstein explains, in the end, she was zocheh to bear children due to the sacrifice she had so willingly made for Yaakov’s sake.
The daughter of Rav Isaac Sher, zt’l, once broke her leg and was left in agony. Rav Sher paid her a visit and attempted to comfort her. “My dear daughter,” he began. “Do you recall the pain you experienced at the birth of your son?”
“Of course,” she replied.
Rav Sher was not yet satisfied. “Do you really remember it?” he asked again. “Do you remember every detail? Do you remember yourself crying in pain and wishing with all your heart that the pain would end?”
“Yes,” replied his daughter. “I remember.”
Rav Sher spoke in an encouraging tone of voice. “My daughter, the same way that all of that pain and discomfort was needed to bring your son into the world – the same way that you felt in the end that all the agony was worthwhile, since it resulted in a great son who brings you so much nachas – you should remember that this pain is also for the best. While we may not understand how, we must always remember that Hashem’s every decree is for our benefit.”
“Kol ma d’avid Rachmana l’tav avid – Everything Hashem does is for the good!” May we be zoche to truly recognize the hand of G-d in both our spiritual journeys and our material quests.